DOCSLIB.ORG

Mark Discussion Guide.Final.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mark Discussion Guide.Final.Pdf 1 2 How to Use the Study Guide 4 An Introduction to the Gospel of Mark 5 Lesson 1: All About 6 Text: Mark 1:1-13 Key Verse(s): 1:7 Lesson 2: An 8 Text: Mark 1:14-20; 2:13-17 Key Verse(s): 1:17 Lesson 3: Jesus Ministry 10 Text: Mark 1:21-39 Key Verse(s): 1:22, 1:31, 1:35 Lesson 4: You Ever Seen Anything Like This 12 Text: Mark 2:1-12 Key Verse(s): 2:5 and 2:12 Lesson 5: Jesus Changes things - Part 14 Text: Mark 2:18-28 Key Verse(s): 2:22 and 2:27-28 Lesson 6: Jesus Changes Things Part 16 Text: Mark 3 Key Verse(s): 3:2 and 3:6 3 At Fellowship Church Pellissippi we aim to be disciples that make disciples. We do this by gathering together for worship and teaching, growing together in disciple-making groups and serving in the church and as the church in our community. Simply put, we Gather, we Grow and We Serve. The primary way we grow is together and in the Word. From the very beginning days of the New testament Church disciples would gather together to be encouraged, sharpened, corrected and taught by the Word of God. The Word itself is life-giving. (Hebrews 4:12-13) We can learn from the scripture in our private study and we should. However, we grow together when we bring those private spiritual moments in to Gospel-centered community. Like fitness, we can exercise alone, but everyone knows the benefits of exercising with someone else. You get pushed and challenged to new heights. You have accountability to show up and participate. These are just a couple of benefits of studying Word in community. This study guide is designed with this in mind. The Format Our Study of the Gospel of Mark will be broken down into 5 mini-series Each mini-series will explore a particular theme and focus in the Gospel of Mark. Each lesson is based on the scripture passage taught during the Sunday worship gatherings. As a leader and a participant, the lessons will bring the most value when attended the worship gathering, or listened to the podcast. Recommendations Each week review the Scripture passage for the lesson. Make notes or journal what the Spirit is revealing to you. Review the questions ahead of time, jotting down answers in advance. This preparation will make your gathering time more beneficial not just for you, but for your fellow group members. 4 In the Bigger Picture: The Gospel of Mark is the second of four Gospels Each of these four Gospels share the same theme: The good news (gospel) about Jesus. This is one of the reasons that you will see familiar stories repeated in the other accounts of Matthew, Luke and John. Reading all of the Gospels gives us a complimentary picture of the life and mission of Jesus, using different perspectives and emphases to tell us one story. This means that while occasionally you may read something that seems to be contradictory, in reality what you are reading is a different flavor of the same substance. Mark, like his fellow Gospel writers, penned down this account under the inspiration of the Holy Spirit (2 Tim 3:16). Though Mark and the other Gospels are inspired, they are written from the own human viewpoint, personality, and for a particular audience. This accounts for an occasional variance in an events details. The Author: While no inherent claim of authorship is made in the book of Mark, we have considerable evidence that supports John Mark (his formal name, see Acts 12:12) as the author. Mark likely relied on the apostle Peter as a primary source for his Gospel account; we know that Mark and Peter shared a close bond (1 Pt 5:13) and that they worked closely together. He is also notably a cousin of Barnabas (Col 4:10). failure and restoration is a significant storyline in the New Testament narrative. Paul felt that he was too risky to take a second chance on, but not Barnabas. Barnabas took him on his missionary journey, and the results indicate that Mark was fully restored through and mentorship. Paul even requested that Mark rejoin him in his ministry work (2 Tim 4:11). Date and Setting: Most scholars believe that Mark was written around 50 A.D. This is a significant date, considering that many of the people mentioned in work as witnesses of the life and ministry of Jesus would have still been living when Mark wrote the details. While Matthew was written primarily to a Jewish audience, Mark seems to be written first and foremost to Roman and Gentile believers. The minimal use of parables, use of Roman time, lack of genealogies, and the explanation of Jewish customs indicates that audience would have been Roman/Gentile. Another compelling reason why we believe Mark was specifically writing to Roman and Gentile readers is emphasis on the power of Jesus. Throughout Gospel, we see references to the power of Jesus made (i.e. Mk 5:30, 9:1, 13:26). Rome was a culture whose attentions were always fixed on gaining power, influence, and becoming dominant forces in the world. Mark showcases many miracles in his account, and he retells the events of life with action-oriented details; this would have made for engaging and interesting reading among the Roman and Gentile crowds. Theme: Mark presents to us Jesus unparalleled in human history. His influence and power are on full display. What makes Mark unique is the deeply personal Jesus we see. There is a greater emphasis on actions, often showing mercy and compassion that was extraordinarily counterculture in the times. 5 Mark 1:1-13 Key Verse(s): 1:7 All About REVIEW: In the opening verse (1:1) Mark lays out the theme of his writing: The beginning of the gospel of Jesus Christ, the Son of What does this opening phrase tell you about the theme of the book? What is significant about the phrase Son of ? REFLECTION: Mark records the beginning of John the ministry. John the Baptist had a very direct message: not about ME, all about message is inescapable: It is all about Jesus, which means not all about us. Is this a difficult message to hear, even when you are doing a Bible study about Jesus? Read Matthew 11:11 and Mark 1:7. What is the significance of words when you factor in his position and status? While Gospel opens up with declarations about the greatness of Jesus, fascinating what Jesus first recorded act is: being baptized. What is the significance of baptism? Why would Jesus, who is sinless, be baptized? (Hint: Jesus answers objection in Matthew 3:15). What is Jesus foreshadowing in the very first moments of His ministry? Mark 1:10 describes the Holy Spirit descending on Jesus, a sign for and the source of His empowerment to do His ministry. Do you see the full Trinity in 1:9-11? What is the role the Holy Spirt is playing? In Mark 1:12 we see the word, This word is a signature one in Gospel. Watch for it as we go along. What is Jesus immediately thrust into after the Spirit falls on Him? Does this strike you as odd, or have you experienced the same phenomenon as a Christ follower? Why is it significant that Jesus was tempted by Satan in the wilderness? RESPOND: How can you proclaim the greatness of Jesus with your mouth and in your life this week? In what specific ways can you model His humility this week? With great confidence we can face the temptation of the enemy and the weariness of the wilderness because Jesus, our great Savior, has done so. We can do so only through the power of the given Holy Spirit in our lives. 6 7 Mark 1:14-20; 2:13-17 Key Verse(s): 1:17 An REVIEW: Jesus begins His public ministry by preaching the gospel and inviting a small group of men to come along for the ride of their lives. Preaching the gospel and inviting others into the journey; simple, yet profound. What might we learn from the early descriptions of ministry? REFLECTION: Mark includes a significant little detail in verse 14. After John was arrested, Jesus came into Galilee, proclaiming the gospel of John arrest was the result of his willingness to call Herod to repentance over sinful relations. The timing of Jesus preaching about a new Kingdom and repentance might be viewed as a bit precarious in light of what happened to John. What can we learn about message and the proclamation of it in convenient times? Read Mark 1:15. The phrase time is refer to chronological time, but the timing of new chapter in His redemptive story. The King has come. People do not yet grasp it, but Jesus is identifying Himself as this fulfillment. How does teaching here affect how we think about the Old Testament? What does Jesus call people to do in response to this new moment in redemptive history? Jesus choice of disciples is fascinating. If you were going to select twelve people to change the world, what kind of people would you select? What do you know about 1st century fishermen? What do you make of choice here? Read Mark 2:13-17. Jesus selects another unusual candidate to be in his inner circle. How were tax collectors viewed in this society? What is Jesus accused of in these verses? What application can we make? In Mark 1:17, Jesus issues a profound invitation: Follow This was a great honor for a Rabbi to give one such an invitation especially for men who had been overlooked because of their profession or reputation.
Load more

Recommended publications
  • The Naked Runaway and the Enrobed Reporter of Mark 14 and 16: What Is the Author Doing with What He Is Saying?
    JETS 54.3 (September 2011) 527–45 THE NAKED RUNAWAY AND THE ENROBED REPORTER OF MARK 14 AND 16: WHAT IS THE AUTHOR DOING WITH WHAT HE IS SAYING? !"#!$!% &'#'()**!* There is no question that Mark 14:51–52 is a major crux of Mark’s Gos- pel—the account of a “young man” +eeing naked from the scene as Jesus was arrested. 1 These verses are “a total enigma,” concluded Morna Hooker. A “bizarre episode,” said Eugene Boring. Francis Moloney called it a “strange passage.” “Confusing” and “unclear,” labeled Robert Stein. “[M]akes no sense as an actual incident,” claimed Robin Scroggs and Kent Gro,. “Whimsical,” declared John Knox. 2 This degree of interpretive chaos has resulted in an inordinate amount of speculation, inversely proportional to the evangelist’s reticence, as many a scholar and preacher has exercised upon this crux his or her own expository creativity. The reason for these hermeneutical acrobat- ics is obvious: if 14:51–52 is erased from the account—which apparently is what Matthew and Luke did in their respective Gospels (Matt 26:56–57; Luke 22:54)—what is left actually makes for a seamless reading of a coherent story. 3 But, as far as scholarship can tell us, those two verses remain in the canonical version and -nal form of the Gospel of Mark; and so, preachers have to make some sense of this perplexing text situated in this locus in Mark’s passion. Hence, the proliferation of explanations, particularly dealing with the identity of the “young man” (νεανίσκος) in 14:51–52, who “appears out of nowhere at the wrong place in the story, at the wrong place in the text, like a clown at a funeral, this τις [a certain] young man, this unnamed literary follower following the departure of all followers.” 4 Howard Jackson concludes that, “freed of the shackles of narrative coherence and contextual integrity, many * Abraham Kuruvilla is associate professor of pastoral ministries at Dallas Theological Seminary, 3909 Swiss Ave., Dallas, TX 75204.
    [Show full text]
  • Cruciformed ! Mark's Story of Jesus and His Disciples
    CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES A literary study of the narrative of Mark’s Gospel with insights and conversation starters in twenty sessions A resource for the Book of Faith initiative within the Evangelical Lutheran Church in America THE REV. DR. MARK I. WEGENER RICHFIELD, MINNESOTA [email protected] Copyright © 2015 This page is intentionally left blank so you can photocopy the pages back-to- back without losing the sequence. CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES From all inductions, the gospel according to Mark is the first to call the story of Jesus a St. Mark is the earliest of the four gospels in “gospel.” At that time “gospel” or “evangel” the New Testament. Most likely it was written was almost a technical term for an official around 70 CE, shortly before or after the announcement that a new emperor was arriv- Roman armies captured Jerusalem and de- ing, or that a city or territory was to receive stroyed the temple. special treatment, such as a reduction in taxes. Of course, no one knows exactly who wrote Perhaps the political connotation of “gospel” this document. Traditionally the name of is why the accounts of Matthew, Luke and John Mark, a companion of both the apostles John do not explicitly refer to themselves as Paul and Peter, has been associated with it. “gospels.” But the evidence that this person is the actual author is slim at a best. Third, Mark provided the pattern which was later used by the authors of Matthew and And exactly where it was written and for Luke.
    [Show full text]
  • Sermon Notes a Different Kind of Religion
    Bringing it Home A Different Kind of Religion 1. Pastor Jeremiah said, “The legalists of [our day] have determined that being a October 14, 2012 Dr. David Jeremiah Christian is like going to a funeral.” How might your life feel this way? What Mark 2:13-22 might be keeping you from the joy of Jesus? What new tradition, or practice, could help you reconnect with Jesus in a fresh, new way? Sermon Notes I. Jesus did not come for saints, but for sinners. - Mark 2:13-17 A. The calling of Levi - Mark 2:14 B. The celebration in Levi’s home - Mark 2:15 2. Look back at question #5. You might be one of the three kinds of people C. The criticism by the Scribes and Pharisees - Mark 2:16 listed, right now. Which kind are you and what is keeping you from coming to Jesus to experience the joy that He promises? D. The conclusion of Jesus - Mark 2:17 II. Jesus did not come for sadness, but for gladness. - Mark 2:18-20; John 15:11 III. Jesus did not come for reformation, but for regeneration. - Matthew 2:21-22 A. Christianity is not something new added to something old. - Mark 2:21 B. Christianity is something new replacing something old. - Mark 2:22; Acts 4:12 www.shadowmountain.org/smallgroups 2100 Greenfield Drive, El Cajon, CA 92019, 619.440.1802 © Copyright 2012 by Shadow Mountain Ministries Small Group Questions 3. And yet, “… joyful celebration should be the normal experience of those who Getting Started follow Christ.” Read the following scriptures and discuss the truth of God’s 1.
    [Show full text]
  • The Gospel of Mark
    The Gospel of Mark A Living Word Independent Bible Study The Gospel of Mark Part 6 Mark 2:23-3:6 A Living Word Independent Bible Study We’ve now seen Jesus facing conflict over: Forgiving the paralytic’s sins REVIEW Eating with the wrong people Not fasting of In this lesson, we will see two new stories about conflict, both Mar k 1:1-2:22 related to the observance of the Sabbath. We have also seen the way this conflict is escalating: in 2:7, Jesus’ opponents simply questioned him in their hearts in 2:15, Jesus’ opponents asked the disciples about their behavior In this lesson, we will see Jesus’ opponents question Jesus himself for the first time, and then, we will see Jesus’ opponents laying in wait for him, and then plotting how they might kill him. “Sabbath” Mark 2:23 ( NIV) The Sabbath was instituted by God. It is part of Creation week: One Sabbath Jesus was Genesis 2:2-4 – “By the seventh day God had finished the work he had going through the grain- been doing; so on the seventh day he rested from all his work. Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating fields and as his disciples that he had done.” (NIV) walked along, they began It is set within the Ten Commandments: to pick some heads of Exodus 20:8-10 – “Remember the Sabbath day by keeping it holy, Six days grain. you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God.
    [Show full text]
  • "Blasphemy"? Jesus Before Caiaphas in Mark 14:61-64
    CHAPTER ELEVEN IN WHAT SENSE "BLASPHEMY"? JESUS BEFORE CAIAPHAS IN MARK 14:61-64 Jesus' response to the question of Caiaphas, in which he affirms that he is "the Christ the Son of the Blessed," whom Caiaphas and company "will see" as "Son of Man seated at the right hand of Power and coming with the clouds of heaven" (Mark 14:61-62), provokes the cry of "blasphemy!" (Mark 14:64). Many scholars have wondered why, and for good reason. Claiming to be Israel's Messiah was not considered blasphemous.! Although disparaging them as impostors and opportun­ ists, Josephus never accused any of the many would-be kings and deliverers of first-century Israel as blasphemers. Perhaps a more telling example comes from rabbinic tradition. Rabbi Aqiba's procla­ mation of Simon ben Kosiba as Messiah was met with skepticism, but not with cries of blasphemy (cf. y. Ta'an. 4.5; b. Sanh. 93b.) Even W. L. Lane (The Gospel of Mark [NIC; Grand Rapids: Eerdmans, 1974] 536) argues that "anyone who [was in prison and deserted by his followers, but nevertheless still] proclaimed himself to be the Messiah could not fail to be a blasphemer who dared to make a mockery of the promises given by God to his people." This is no more than an assumption. There is no evidence that a claim to be Messiah, under any circumstances, was considered blasphemous (pace J. C. O'Neill, "The Silence of Jesus," NTS 15 [1969] 153-67; idem, "The Charge of Blasphemy at Jesus' Trial before the Sanhedrin," in E.
    [Show full text]
  • Holy Week and Easter
    Small Group Guide #2-30 (Extended) ⧫ Mark 11:1-11; 15:16-39; 16:1-8 ⧫ April 5, 2020 Holy Week and Easter God’s Triumph Note for leaders about this extended guide: The Point: As many small groups do not meet on Easter Sunday, this guide is designed to be used flexibly. We can celebrate Jesus, the crucified and risen If you do meet both Palm Sunday and Easter, king. The crowds shouted, “Blessed is the coming there are enough components, and the kingdom of our ancestor David,” as they components are slightly more involved, so they approached Jerusalem with Jesus. David was a will easily extend over two weeks. When relevant, mighty warrior and they surely expected God’s the stories have been split into two sections, triumph to include military victory. Instead God’s should you wish to use this guide over two weeks. triumph would look very different, being accomplished with sacrifice, suffering, death on the cross, and resurrection on Easter. About the Story The people of Israel had been waiting for a messiah. The specific understanding of what that messiah would do or who they would be had changed throughout the history of Israel, but the prophecies of Zechariah, Daniel and others were still ringing in people’s hearts. With Jesus’ entry into Jerusalem, the momentum of the narrative moves us towards Jesus’ trial and death. Jesus was preparing his followers for a new thing when it came to God’s kingdom. Jesus made it clear he was the Messiah—but maybe not in the way they wanted him to be.
    [Show full text]
  • Mark 14:1-11 We're Continuing Our Study Through Mark's Gospel. We've
    Wasteful or Beautiful? Mark 14:1-11 We’re continuing our study through Mark’s Gospel. We’ve been looking at this all-important ​ question, “Who is this Jesus?” If you’re here and you’re not a Christian, we’re really glad you’re ​ here. You’re always welcome here. And I can think of no better study for you to be in than this ​ ​ one! We believe that Jesus Himself is the main argument for why you should become a Christian. Pray ​ ​ ​ ​ ​ ​ Who are some good role models for young ladies? We have three girls, so it’s especially important question for us (ages 12-15). And we have many young ladies in this church. I read a parenting article that listed the best 7 female role models today: 1. Jennifer Lawrence 2. Hillary Clinton 3. Miranda Cosgrove 4. Ellen DeGeneres 5. Oprah Winfrey 6. Emma Watson 7. Abby Douglas These are popular ladies in American culture. They’re popular because of their power, their ​ ​ influence, their physical beauty, and/or their ability to perform/act. You can read other articles ​ ​ ​ ​ ​ with different pop icons, and you will find similar qualities exalted. ​ ​ What comes to your mind when you hear these answers? Well, I have no desire to put down these ladies, or any other lady in American culture that appears on such lists. My reaction is this: Most American young girls know these ladies. ​ But most American girls don’t know the ladies in Mark’s Gospel, and that’s a tragedy. ​ ​ Once again in Mark’s Gospel, it’s an amazing lady that gives us a pattern to follow.
    [Show full text]
  • Follow Me" (Mark 2:14
    LECTURE FOR THE SERBIAN ORTHODOX CLERGY BY HIS EMINENCE ARCHBISHOP DEMETRIOS OF AMERICA AT THE 21st CHURCH ASSEMBLY—SABOR of the Serbian Orthodox Church in North and South America Follow Me (Mark 2:14): Discipleship and Servant Leadership1 St. Steven’s Serbian Orthodox Cathedral Alhambra, California August 4, 2014 To be with and to address the venerable Serbian Orthodox Clergy on the occasion of the 21st Church Assembly constitutes a great honor and a particular joy for me. This blessed occasion is further emphasized by the fact of the impressive and inspiring theme of the Assembly: Servant Leadership. Servant Leadership is a theme exceedingly rich spiritually, which offers multiple aspects for study and contemplation. Among them there is the idea of discipleship as an indispensible component of a real Servant Leadership. So let me today deal with the specific idea of discipleship and preset some fundamental comments on it, keeping always in mind its connection with Servant Leadership. As we know, discipleship is a fundamental concept constantly recurring in the Gospels. A study of the idea of the discipleship in the New Testament could therefore be a fruitful endeavor. Since, however, there are obvious limitations in terms of space, there are also, by necessity, limitations in terms of the biblical texts which will be examined. Today, we will focus on the Gospel of Mark. The selection is neither accidental nor arbitrary. In 1 This lecture is an edited version of a previously published text by the same author. 1 the Gospel of Mark we encounter one of the most rich and profound New Testament sources for a substantive discussion on discipleship.
    [Show full text]
  • The Resurrection of Jesus and Christian Faith: Five Conferences for the Monks of New Camaldoli, Big Sur [Lecture Notes]
    Dominican Scholar The Scott Sinclair Lecture Notes Collection Social Justice | Faculty Collections 2020 The Resurrection of Jesus and Christian Faith: Five Conferences for the Monks of New Camaldoli, Big Sur [Lecture Notes] Scott Gambrill Sinclair (Retired) Dominican University of California, [email protected] https://doi.org/10.33015/dominican.edu/2020.sinclair.02 Survey: Let us know how this paper benefits you. Recommended Citation Sinclair, Scott Gambrill, "The Resurrection of Jesus and Christian Faith: Five Conferences for the Monks of New Camaldoli, Big Sur [Lecture Notes]" (2020). The Scott Sinclair Lecture Notes Collection. 8. https://doi.org/10.33015/dominican.edu/2020.sinclair.02 This Course Materials is brought to you for free and open access by the Social Justice | Faculty Collections at Dominican Scholar. It has been accepted for inclusion in The Scott Sinclair Lecture Notes Collection by an authorized administrator of Dominican Scholar. For more information, please contact [email protected]. The Resurrection of Jesus and Christian Faith: Five Conferences for the Monks of New Camaldoli, Big Sur by Scott Gambrill Sinclair 1 To the extent possible under law, Scott G. Sinclair has waived all copyright and related or neighboring rights to The Resurrection of Jesus and Christian Faith: Five Conferences for the Monks of New Camaldoli, Big Sur. This work is published from: United States. 2 Table of Contents PREFACE .......................................................................................................................
    [Show full text]
  • Unbelief, Lawlessness, and Satan: Viewing the Freer Logion As a Scribal Response to Open
    LUX: A Journal of Transdisciplinary Writing and Research from Claremont Graduate University Volume 2 | Issue 1 Article 8 2013 Unbelief, Lawlessness, and Satan: Viewing the Freer Logion as a Scribal Response to Open- Ended Eschatological Themes in Mark Seth Clark Claremont Graduate University, [email protected] Follow this and additional works at: http://scholarship.claremont.edu/lux Part of the Biblical Studies Commons, and the History of Christianity Commons Recommended Citation Clark, Seth (2013) "Unbelief, Lawlessness, and Satan: Viewing the Freer Logion as a Scribal Response to Open- Ended Eschatological Themes in Mark," LUX: A Journal of Transdisciplinary Writing and Research from Claremont Graduate University: Vol. 2: Iss. 1, Article 8. Available at: http://scholarship.claremont.edu/lux/vol2/iss1/8 Clark: The Freer Logion as a Scribal Response to Open- Ended Eschatological Themes in Mark Clark 1 Unbelief, Lawlessness, and Satan: Viewing the Freer Logion as a Scribal Response to Open- Ended Eschatological Themes in Mark Seth Clark Claremont Graduate University School of Religion Abstract The focus of my study is to demonstrate that major variants in the text of Early Christian Literature were purposely inserted into the text in light of theological controversies by scribes who represented a certain perspective on behalf of an Early Christian community. The text on which this paper is focused is the ending of the Gospel of Mark and the major textual variant known as the “Freer Logion.” I will argue that the Freer Logion was purposely inserted to conclude themes that were left open by the author of Mark and not addressed by the scribe who inserted the Longer Ending of Mark.1 There seems to be a problem with the ending of the Gospel According to Mark.2 When one studies the various manuscripts of Mark, one finds at least four different endings that are not similar; they are actually very different (Metzger 1975, 122).
    [Show full text]
  • Veritas Scripturae
    Volume 4, Number 4 Veritas Scripturae October — December The Bulletin of the St. Jerome Biblical Guild 2012 ■—■—■—■ A publication that focuses upon the doctrines of Biblical inspiration and inerrancy — via Tradition and the Magisterium of the Catholic Church “Sanctify them in the truth; Thy word is truth” (Jn 17:17) From the Director: The Neglected Books of the Bible There are some books of Holy Writ Look at the bold claim from the that seem to be more popular than Psalmist: “For ever, O LORD, thy others. Within the New Testament, word is firmly fixed in the heav- many of us are more at home with ens” (Ps 119:89). Ponder the the Gospel of Matthew than with Divine Son’s clear declaration: the Epistle of Jude. For the Old “But it is easier for heaven and Testament, we know Exodus, but earth to pass away, than for one have overlooked Nahum. However, dot of the law to become void” (Lk Jude and Nahum are not any less 16:17). No doubt, those verses inspired or inerrant than Matthew apply to the Sacred Writings from and Exodus. the older dispensation. Nonethe- less, the principle remains — every The Church Militant should rectify utterance from God deserves to be the disparity. Begin with this fact: treated with respect and devotion. www.sjbg.me the Catholic Church recognizes a Biblical canon of 73 books. Some Prayerfully go through a neglected Scripture Memorization and Exegesis: may not be personal favorites. book each Sunday after the Holy Joshua 24:14-15 2 Some may not hold our attention.
    [Show full text]
  • Jesus As Priest in the Gospels Nicholas Perrin
    Jesus as Priest in the Gospels Nicholas Perrin Nicholas Perrin is the Franklin S. Dryness Chair of Biblical Studies at Wheaton Grad- uate School and the former Dean of Wheaton Graduate School at Wheaton College. He earned his PhD from Marquette University. Most recently, he is the author of Jesus the Priest (SPCK/Baker Academic, 2018) and will also be publishing The Kingdom of God (Zondervan) in early 2019. A husband and the father of two grown sons, Dr. Perrin is a teaching elder in the Presbyterian Church in America. To the extent that New Testament (NT) Theology is concerned to convey the theologies of the NT writings as these have been critically interpreted, the project by nature entails a good deal of interpretative retrieval, that is, an up-to-date recounting of standard arguments and familiar paradigms for understanding the discrete canonical texts. One such “familiar paradigm,” easily demonstrable from the past hundred years or so of scholarly literature, holds that the Epistle to the Hebrews is unique by virtue of its emphasis on Jesus’ priesthood. From here, especially if one prefers to date Hebrews after the destruction of the temple, it is a straightforward move to infer that the concept of Jesus’ priesthood was entirely a post-Easter theologoumenon, likely occasioned by the destruction of the Jerusalem temple, and almost certainly limited in importance so far as first-century Christian belief was concerned. Whatever factors “in front of” the biblical text may have helped pave the way for this recurring interpretative judgment (here one may think, for example, of the fierce anti-sacerdotal character of so much nineteenth- and twenti- eth-century Protestant theology), it almost certainly mistaken.
    [Show full text]